Page 33 - 加拿大佛教会湛山精舍杂志季刊第73期

A sustained avoidance of thought devoid of substance The truth promulgated by Buddhadharma can be evi-
and expanding the field of experimentation when the denced by anyone interested and thought it is open to
results or evidence have been inconclusive. Central discussion, it has become widely accepted as rooted
to all Buddhist practice are the three studies, namely, in common sense. There does not appear to be any
self-discipline, concentration of mind, and wisdom need for debate, just as in geometry the theorem “right
generated by intuitive insight. angle equals ninety degrees” though not sacred, is not
debated either. This is the second difference to bear
Furthermore, every insight without exception should in mind when comparing Buddhadharma with theistic
be evidenced by direct experience which, in turn, traditions.
qualitatively improves through application of the
three studies. The sciences are operative within an Theistic religious doctrines invariably contain some
objective framework, while the Buddha’s teaching dogmas which, though not understood by the faith-
is at its most efficacious in the context of subjective ful, must nevertheless be unquestioningly accepted
practice. by them. The Buddha’s teaching, on the other hand,
is rational and his intent is out in the open. His goal
Whoever feels that Buddhism is a religion should ex- is the enlightenment of all sentient beings. All of the
amine carefully the features which distinguish it from Buddha’s teachings are merely expedient means to
the theistic religious traditions. The Buddha advised that end. Initially, everyone has the great Bodhi-mind,
to rely solely on the four following points: but defilements and obstacles impede its radiance and
whoever wishes to retrieve it must seek true wisdom
1) Depend on the teaching, not on men; through the practice of meditation which, in turn, re-
2) Depend on the meaning, not on words; quires self-discipline. Meditation is the expedient
3) Trust wisdom rather than consciousness; conducive to wisdom, self-discipline is conducive to
4) Study texts containing complete rather than partial meditation. This approach typifies a broad and open
revelation. mind completely free from dependence on external
factors. This is the third difference.
Although the historical Buddha is widely respected
as the most exceptional human being that ever graced Religious systems, Buddhism excepted, exercise con-
this world, according to his own Teaching he is, nev- trol over their adherents, eliciting their obedience as
ertheless, equated with the mind and with sentient a token of their faith. Buddhadharma, on the other
beings. The concept of an “other” power, an “unde- hand, invites a reasonable approach to its teachings,
finable absolute”, a “supreme being” or “God” as the its practice and its goals. In order to have a clear un-
creator and the law-giver whom all must fear, obey derstanding of the truth, one must develop one’s ca-
and supplicate is absent from Buddhist thought. That pacity to apply one’s own wisdom and no one and
is the first difference. no thing can do it in one’s stead. In most religious
traditions, the faithful are held in check by a system
It is customary in other religious traditions to rely of rewards and punishments, while Buddhism, by
on scriptural foundation consisting of eternally valid contrast, fosters rational understanding on the part
rules, commands, admonitions and comments which of its practitioners of the advantages benefiting one’s
are to be accepted and obeyed. By contrast, the just own self as well as all the others through the practice
mentioned four points recommended by the Buddha of voluntary self-discipline. Where other religions
open the whole of his teaching to exploration and dis- worship one or several supreme powers or beings
covery, without losing any of its depth or subtlety. that are completely beyond reach of their followers,

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